Personal residence is enjoined on ecclesiastics of every grade: but it is observable that several legitimate causes of absence are allowed, namely, "Christian charity, urgent necessity, due obedience, and the advantage of the church or state;" and of these, the pope was constituted supreme judge. The exceptions might be made to extend to any length of time, and the Divine right, which had been the fruitful source of so much contention, was kept entirely out of sight.

Lengthened discussions on matrimony had taken place before the twenty-third session. These debates were remarkably dry and jejune, and indeed chiefly related to customs or circumstances peculiar to those times. The marriage of priests may be excepted; but even on this subject there was scarcely any difference of opinion. All agreed in extolling the virtues of celibacy; and the most part denounced as heretics such as maintained the lawfulness of the marriage of the clergy; while some few were willing to admit that there were cases in which the pope might dispense with the vow of chastity.

Two measures proposed by the legates, but ultimately withdrawn or considerably modified, deserve to be mentioned, as illustrative of the spirit and designs of the papacy. The first was as follows:when the sacrament of orders was under discussion, a canon was presented to the fathers, enjoining princes and civil rulers in general, to require of all persons whom they should invest with any public office, dignity, magistracy, or place of trust, that they should subscribe a creed comprising the distinctive tenets of the Roman Catholic religion, and concluding with a solemn promise to reject all novel doctrines, avoid all schism, detest every heresy, and

promptly and faithfully assist the church against all heretics whatsoever.

The other measure was a proposal for the reformation of the civil powers. Assailed on all sides by urgent demands for reform, the legates were compelled to put on the appearance of concession. They prepared a decree, touching as lightly as possible the evils and abuses which had excited such general indignation. The closing articles of the decree were levelled at the sovereigns and states of Europe. It was pretended that the church also had just cause for remonstrance and complaint, and that the reformation would not be complete, unless the encroachments of the secular on the ecclesiastical power were abolished. The legates had even the assurance to demand that the clergy should enjoy an absolute immunity from the civil jurisdiction, in all causes whatsoever; that spiritual causes, and those of a mixed nature, should be tried before ecclesiastical judges, to the entire exclusion of laymen, and that these judges should receive their appointments from their spiritual superiors, and not from any secular authority; that the church should be entirely free from all taxes, imposts, subsidies, etc. under whatsoever name or pretence they might be levied; and finally, that all the ancient canons, and all papal constitutions, enacting clerical immunity, should be revived in their full force, and any breach or infringement be visited with excommunication, without trial or notice.

This proposal was made to intimidate the wavering, and extinguish the attempts of the more zealous friends of reform. And the success was complete. The French ambassadors, whose bold and unflinching attacks on the corruptions of the Roman court

had given so great offence, protested against the decree in the name of their sovereign, and withdrew to Venice. They returned no more to Trent. Those who remained had no inclination to continue a struggle, in which the chances of victory were so few their acceptance of such reformation as was offered them, was the price of the withdrawment of the obnoxious articles.

The twenty-fourth session was held November 11, 1563. The doctrinal decree related to matrimony. It was comprised in twelve canons, without any explanatory chapters, and was in substance as follows:-that marriage is a sacrament; that polygamy is unlawful; that the church has power to constitute any impediments to matrimony, and to dispense with the observance of the enactments of the book of Leviticus, relating to the degrees of consanguinity or affinity; that the marriage bond is not dissolved by adultery; that persons in holy orders may not on any account contract marriage; and that it is "better and more conducive to happiness to remain in virginity or celibacy than to be

married."

CHAPTER XII.

Termination of the Council hastened by the Pope's illness -Twenty-fifth Session-Decrees on Purgatory-Indulgences-Fasts and Feasts, the Invocation of Saints, and the Veneration of Images, Relics, etc.-Abstract of the reforming Decrees, particularly that relating to the state of the Monasteries-Acclamations of the Fathers at the close of the Council-The Index of prohibited BooksThe Bull of Confirmation-The Catechism-Reception of the Council.

ALL parties were now in haste to finish the council as soon as possible. The prelates and divines were weary of the protracted debates; and those who had advocated reform were so little satisfied with the results of their endeavours, that they were anxious to be released from unproductive toil. The legates participated in the general wish, and urged the divines to expedite the remaining discussions with all practicable speed. This was done in obedience to express orders received from Rome.

Purgatory, the invocation of saints, the use of images, and indulgences, remained to be discussed. Committees were immediately formed to prepare the decrees, and the labour was cheerfully undertaken, in the prospect of early repose.

While they were thus engaged, in the night of the 1st of December, news arrived that the pope was alarmingly ill, and that his life was considered to be in danger. The fathers were hastily convened, and a resolution passed to celebrate the closing session

of the council as soon as the necessary documents could be prepared, instead of waiting for the 9th instant, the day originally appointed. Accordingly, on December 3, 1563, and the following day, (for there was too much business to be despatched at one sitting,) the twenty-fifth and last session was held. Purgatory, the invocation of saints, and the use of images were the subjects of the first day's discussion. On the second day, indulgences, the choice of meats and drinks, and the observance of feasts and fasts were noticed. Long decrees on reformation, comprising the ultimate concessions of the pontiff, were passed on each day.

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Respecting purgatory, the council decreed, "that there is a purgatory, and that the souls detained there are assisted by the suffrages of the faithful, but especially by the acceptable sacrifice of the mass; and all bishops were enjoined to endeavour that this "wholesome doctrine of purgatory, delivered by venerable fathers and holy councils, should be believed and held by Christ's faithful, and every where taught and preached."

The power of granting indulgences was declared to have been "bestowed by Christ upon his church," and therefore to be retained. All wicked gains accruing from them were to be wholly abolished. Other abuses, proceeding from superstition, ignorance, irreverence, or any other cause whatever, were "referred to the supreme pontiff, by whose authority and prudence such enactments would be made as should be expedient for the universal church; so that the gift of holy indulgences might be dispensed to the faithful in a pious, holy, and incorrupt

manner."

Strict injunctions were given for the observance